Lucas 11

7 traducciones · leer a través de 12 tradiciones.

NCB · Nueva Biblia del Consenso

¹And it happened, while he was in a certain place praying, when he stopped, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples." ²And he said to them, "Whenever you pray, say: 'Our Father, the one in the heavens, let your name be treated as holy. Let your kingdom come. Let your will happen, as in heaven also on the earth; ³give us our daily bread day by day; ⁴and forgive us our sins, for we ourselves also forgive everyone indebted to us; and do not bring us into temptation, but rescue us from the evil one.'" ⁵And he said to them, "Which of you will have a friend, and will go to him at midnight and say to him, 'Friend, lend me three loaves, ⁶since a friend of mine came to me from a journey, and I do not have what I will set before him'; ⁷and that one from within, answering, will say, 'Do not cause me troubles; the door has already been shut, and the children are with me in bed; I cannot rise and give to you'? ⁸I tell you, even if having risen he will not give to him because of being his friend, yet because of his shamelessness, getting up, he will give him as many as he needs. ⁹And I tell you: keep asking, and it will be given to you; keep seeking, and you will find; keep knocking, and it will be opened to you. ¹⁰For everyone asking receives, and the one seeking finds, and to the one knocking it will be opened. ¹¹And which of you, a father, if the son will ask for bread, will hand him a stone? Or also a fish, will he hand him a snake instead of a fish? ¹²Or also if he will ask for an egg, will he hand him a scorpion? ¹³If you then, being evil, know to give good gifts to your children, how much more will the Father from heaven give the Holy Spirit to those asking him!" ¹⁴And he was casting out a demon, and it was mute. And it happened, when the demon went out, the mute man spoke; and the crowds marveled. ¹⁵But some of them said, "By Beelzebul, the ruler of the demons, he casts out the demons." ¹⁶And others, testing him, were seeking from him a sign from heaven. ¹⁷But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation, and house falls upon house. ¹⁸And if Satan also is divided against himself, how will his kingdom stand? Because you say that I cast out the demons by Beelzebul. ¹⁹But if I cast out the demons by Beelzebul, by whom do your sons cast them out? For this reason they will be your judges. ²⁰But if by the finger of God I cast out the demons, then the kingdom of God has arrived upon you. ²¹When the strong man, fully armed, guards his own courtyard, his possessions are in peace; ²²but whenever the stronger man comes upon him and overcomes him, he takes away his panoply in which he had placed his trust, and distributes his spoils. ²³The one who is not with me is against me, and the one who does not gather with me scatters. ²⁴"Whenever the unclean spirit goes out from the person, it passes through waterless places seeking rest; and not finding it, then it says, 'I will turn back to my house from where I came out.' ²⁵And coming, it finds it swept and adorned. ²⁶Then it goes and takes with itself seven other spirits more evil than itself, and entering in, they settle there; and the last state of that person becomes worse than the first." ²⁷And it happened, as he was saying these things, a certain woman lifted up her voice out of the crowd and said to him, "Blessed is the womb the one bearing you, and the breasts which you nursed!" ²⁸But he said, "On the contrary, blessed are those hearing the word of God and keeping it." ²⁹And as the crowds were gathering even more, he began to say, "This generation is an evil generation; it seeks a sign, and a sign will not be given to it except the sign of Jonah the prophet. ³⁰For just as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation. ³¹Queen of the South will be raised up in the judgment with the men of this generation and will condemn them; because she came from the ends of the earth to hear the wisdom of Solomon, and look, one greater than Solomon is here. ³²Men of Nineveh will stand up in the judgment with this generation and will condemn it; because they repented at the preaching of Jonah, and look, one greater than Jonah is here. ³³"But no one, having lit a lamp, puts it in a hidden place, nor under the basket, but upon the lampstand, so that those entering in may see the light. ³⁴The lamp of your body is your eye. Therefore whenever your eye is single, your whole body also is full of light; but whenever it is evil, your body also is dark. ³⁵Watch therefore that the light that is in you is not darkness. ³⁶If therefore your whole body is full of light, not having any dark part, it will be wholly full of light, as when the lamp illuminates you with its flash." ³⁷Now as he was speaking, a certain Pharisee asked him so that he might dine with him; and entering in, he reclined at table. ³⁸But the Pharisee, seeing it, marveled that he did not first wash before the meal. ³⁹But the Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but the inside of you is full of plunder and wickedness. ⁴⁰Fools, did not the one making the outside make the inside also? ⁴¹But rather give as gifts the things that are inside, and look, all things are clean to you. ⁴²"But woe to you Pharisees! Because you tithe the mint and the rue and every herb, and you pass by the justice and the love of God; but it was necessary to do these things, and not to neglect those. ⁴³Woe to you Pharisees! Because you love the chief seat in the synagogues and the greetings in the marketplaces. ⁴⁴Woe to you, scribes and Pharisees, hypocrites! Because you are like the unseen tombs, and the people walking over them do not know it." ⁴⁵And answering, one of the lawyers says to him, "Teacher, saying these things you insult us also." ⁴⁶But he said, "And woe to you lawyers! Because you load people with difficult-to-carry burdens, and you yourselves do not touch the burdens with one of your fingers. ⁴⁷Woe to you! Because you build the tombs of the prophets, and your fathers killed them. ⁴⁸Therefore you are witnesses and you consent to the works of your fathers; because they indeed killed them, and you build their tombs. ⁴⁹Because of this also the wisdom of God said: 'I will send to them prophets and apostles, and some of them they will kill and persecute,' ⁵⁰so that the blood of all the prophets poured out from the foundation of the world may be required from this generation, ⁵¹from the blood of Abel to the blood of Zachariah, the one perishing between the altar and the house. Yes, I tell you, it will be required from this generation. ⁵²Woe to you lawyers! Because you took away the key of knowledge; you yourselves did not enter, and those entering in you hindered." ⁵³And as he went out from there, the scribes and the Pharisees began to be fiercely hostile and to cross-examine him about many things, ⁵⁴lying in wait for him and seeking to catch something out of his mouth so that they might accuse him.

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En qué coinciden las tradiciones

Universally, it is affirmed that Jesus pronounces severe woes against the religious leaders for prioritizing outward ritual purity while harboring inward wickedness and neglecting justice. Most traditions affirm that Jesus provides the disciples with a model for prayer, prioritizing God's kingdom and daily provision, and uses parables to encourage persistent asking; furthermore, it is broadly recognized that his exorcisms by the 'finger of God' demonstrate the definitive arrival of the Kingdom… Inicia sesión para leer el consenso completo →

Sostenido por la mayoría, pero no por todas

Jesus attributes his exorcisms to the 'finger of God,' demonstrating the definitive arrival of the Kingdom of God and the overpowering of Satan. (7 affirm)

Dónde difieren las tradiciones

Christ's command 'When ye pray, say' provides biblical warrant for the church's use of fixed, prescribed liturgical forms of prayer.
catholic: AFFIRM; orthodox: AFFIRM; anglican: AFFIRM; baptist: DENY; restorationist: DENY
The Lord's Prayer serves as a structural model or directory for spontaneous, Spirit-led prayer rather than a mandated liturgical script.
catholic: QUALIFY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; baptist: AFFIRM; restorationist: AFFIRM
The petition 'Thy kingdom come' reflects the pre-Pentecost dispensation, making it anachronistic for the post-Pentecost church to pray for the kingdom's arrival.
lutheran: DENY; restorationist: AFFIRM
The promise that the Father will give the Holy Spirit to those who ask is a mandate for believers to actively seek a distinct, subsequent empowerment or Baptism in the Holy Spirit.
methodist: AFFIRM; pentecostal: AFFIRM; restorationist: DENY
The promise of the Holy Spirit to those who ask is understood as the general provision for obedient believers in the new covenant, categorically distinct from ongoing miraculous manifestations.
pentecostal: DENY; restorationist: AFFIRM
Jesus corrects a pronouncement of blessing on his biological mother, redirecting true blessedness to those who hear and keep God's word.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; baptist: AFFIRM; restorationist: AFFIRM
Christ's statement that 'blessed are they that hear the word of God, and keep it' exalts Mary as the supreme exemplar of faithful obedience to the Word, forming the basis for her veneration.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; restorationist: DENY
Christ's redirection of blessedness toward those who obey the Word emphasizes the primacy of the external Word over biological, physical, or meritorious privileges.
oriental-orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; baptist: AFFIRM; restorationist: AFFIRM
True spiritual blessedness is achieved strictly by obedient action to divine revelation, precluding concepts of grace that minimize human obedience.
lutheran: DENY; restorationist: AFFIRM
The condemnation of the Pharisees for outward washing demonstrates that God requires inward, spiritual worship, rendering external human ceremonies and religious formalism invalid.
catholic: QUALIFY; oriental-orthodox: DENY; anglican: QUALIFY; reformed: AFFIRM; baptist: QUALIFY; anabaptist: QUALIFY; restorationist: AFFIRM

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Catholic

In Luke 11, Jesus instructs his disciples in prayer, providing a shorter Lucan form of the 'Our Father' and emphasizing persistent, bold petition through the parable of the friend at midnight. Following a miraculous healing, he defends his exorcisms against accusations of demonic collusion, declaring that the 'finger of God' signifies the definitive arrival of the Kingdom. When a woman in the crowd praises his mother's physical womb and breasts, Jesus redirects the blessing to those who hear and keep God's word. He then condemns his generation's demand for spectacular signs, offering only the sign of Jonah, teaches on the interior light of the body, and pronounces a series of severe woes against the Pharisees and lawyers for prioritizing external purity and legalism over internal justice and the love of God. Reception: Catholic reception of this chapter weaves together sacramental theology, pneumatology, and Mariology, drawing upon both Latin and Eastern Fathers. The request for 'daily bread' (v. 3) is understood to carry a dual meaning; the Catechism of the Catholic Church affirms that it denotes both necessary physical nourishment and the 'supersubstantial' Eucharistic Bread of Life. Ambrose, reflecting on the 'finger of God' (v. 20), identifies this explicitly as the Holy Spirit, drawing a typological link to the finger of God that inscribed the Law on stone, now establishing the New Law by casting out the kingdom of darkness. Verses 27-28 form a crucial locus for Catholic Mariology. Where some traditions read Jesus' response as a rebuke of his mother, the Catholic communion reads it as her highest praise. Augustine famously articulates in 'De sancta virginitate' that Mary is more blessed for having conceived Christ by faith in her heart than by flesh in her womb; she is the supreme archetype of the one who 'hears the word of God, and keeps it.' Regarding the moral instruction to the Pharisees, Thomas Aquinas draws on verse 41 in the 'Summa Theologica' to demonstrate that external almsgiving holds purifying power only when it flows from the inward cleansing of charity.

Eastern Orthodox

In this chapter, Jesus instructs his disciples in prayer, offering a model of addressing God as Father and petitioning for daily provision, forgiveness, and deliverance (vv. 1-4). He emphasizes persistence in prayer, assuring that the Father will give the Holy Spirit to those who ask (vv. 5-13). Following an exorcism, Jesus defends his authority against accusations of demonic collusion, declaring that he acts by the 'finger of God,' signifying the arrival of the Kingdom, and warns of the danger of an empty, unprotected spiritual house (vv. 14-26). When a woman praises his mother's physical womb, Jesus redirects the blessing to obedience to God's word (vv. 27-28). He then condemns the generation for seeking signs, offering only the sign of Jonah (vv. 29-32), teaches about the 'eye' as the lamp of the body (vv. 33-36), and delivers a series of harsh woes against the Pharisees and lawyers for prioritizing outward purity and legalistic burdens over inward justice and the love of God (vv. 37-54). Reception: The Eastern Orthodox tradition receives this chapter as a profound treasury of ascetic, dogmatic, and Mariological teaching. The Lord's Prayer (vv. 2-4) is central to the patristic understanding of theosis and communion; Maximus the Confessor reads 'daily bread' (epiousios) not merely as physical sustenance but as the 'super-essential' bread of the Eucharist and the incarnate Word. Basil the Great points to Christ casting out demons by the 'finger of God' (v. 20) as proof of the Spirit's consubstantiality and synergistic operation with the Son. The hesychast tradition pays special attention to the 'eye' as the lamp of the body (v. 34), identifying this eye as the 'nous' (the spiritual intellect). Ascetic writers emphasize that if the nous is purified and 'single,' the whole soul is illumined by uncreated light, but if darkened by passions, spiritual blindness follows. Christ's response to the woman in the crowd (vv. 27-28) is read not as a diminishment of the Theotokos, but as the supreme dogmatic basis for her veneration: Mary is blessed not merely for her biological maternity, but because she is the first and greatest of those who 'hear the word of God, and keep it,' perfectly modeling human synergy with the divine will.

Oriental Orthodox

Luke 11 presents Jesus instructing His disciples in prayer, offering a model petition and parables urging persistence. He defends His exorcisms against claims that He operates by Beelzebul, attributing His power to the finger of God. Following this, Jesus redefines true blessedness around hearing and keeping God's word, offers the sign of Jonah to an unrepentant generation, and pronounces severe woes upon the Pharisees and lawyers for their hypocrisy and neglect of inward purity. Reception: Oriental Orthodox reception heavily filters this chapter through its Christological, sacramental, and Mariological commitments. Cyril of Alexandria, in his Commentary on Luke, reads the petition for daily bread as fundamentally Eucharistic, pointing to the spiritual nourishment that sustains the believer. In the Beelzebul controversy, Cyril identifies the finger of God as the Holy Spirit, arguing that Christ casts out demons not by an external power, but by His own Spirit, demonstrating the consubstantiality of the Trinity and the divine authority of the one incarnate nature. The brief exchange regarding the blessed womb is not seen as a diminishment of the Theotokos; rather, the tradition understands Christ to be affirming that Mary's supreme blessedness lies precisely in her perfect obedience to the Word of God, which culminated in the Incarnation. The sign of Jonah is read typologically as the definitive proof of Christ's descent into the grave and His triumphant resurrection.

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El mismo capítulo en 7 traducciones de dominio público.

WEB · World English Bible

¹When he finished praying in a certain place, one of his disciples said to him, “Lord, teach us to pray, just as John also taught his disciples.” ²He said to them, “When you pray, say, ‘Our Father in heaven, may your name be kept holy. May your Kingdom come. May your will be done on earth, as it is in heaven. ³Give us day by day our daily bread. ⁴Forgive us our sins, for we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, but deliver us from the evil one.’” ⁵He said to them, “Which of you, if you go to a friend at midnight and tell him, ‘Friend, lend me three loaves of bread, ⁶for a friend of mine has come to me from a journey, and I have nothing to set before him,’ ⁷and he from within will answer and say, ‘Don’t bother me. The door is now shut, and my children are with me in bed. I can’t get up and give it to you’? ⁸I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. ⁹“I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. ¹⁰For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. ¹¹“Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won’t give him a snake instead of a fish, will he? ¹²Or if he asks for an egg, he won’t give him a scorpion, will he? ¹³If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?” ¹⁴He was casting out a demon, and it was mute. When the demon had gone out, the mute man spoke; and the multitudes marveled. ¹⁵But some of them said, “He casts out demons by Beelzebul, the prince of the demons.” ¹⁶Others, testing him, sought from him a sign from heaven. ¹⁷But he, knowing their thoughts, said to them, “Every kingdom divided against itself is brought to desolation. A house divided against itself falls. ¹⁸If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. ¹⁹But if I cast out demons by Beelzebul, by whom do your children cast them out? Therefore they will be your judges. ²⁰But if I by God’s finger cast out demons, then God’s Kingdom has come to you. ²¹“When the strong man, fully armed, guards his own dwelling, his goods are safe. ²²But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his plunder. ²³“He who is not with me is against me. He who doesn’t gather with me scatters. ²⁴The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest; and finding none, he says, ‘I will turn back to my house from which I came out.’ ²⁵When he returns, he finds it swept and put in order. ²⁶Then he goes and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first.” ²⁷It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice and said to him, “Blessed is the womb that bore you, and the breasts which nursed you!” ²⁸But he said, “On the contrary, blessed are those who hear the word of God, and keep it.” ²⁹When the multitudes were gathering together to him, he began to say, “This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah the prophet. ³⁰For even as Jonah became a sign to the Ninevites, so the Son of Man will also be to this generation. ³¹The Queen of the South will rise up in the judgment with the men of this generation and will condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. ³²The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, one greater than Jonah is here. ³³“No one, when he has lit a lamp, puts it in a cellar or under a basket, but on a stand, that those who come in may see the light. ³⁴The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness. ³⁵Therefore see whether the light that is in you isn’t darkness. ³⁶If therefore your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its bright shining gives you light.” ³⁷Now as he spoke, a certain Pharisee asked him to dine with him. He went in and sat at the table. ³⁸When the Pharisee saw it, he marveled that he had not first washed himself before dinner. ³⁹The Lord said to him, “Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. ⁴⁰You foolish ones, didn’t he who made the outside make the inside also? ⁴¹But give for gifts to the needy those things which are within, and behold, all things will be clean to you. ⁴²But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and God’s love. You ought to have done these, and not to have left the other undone. ⁴³Woe to you Pharisees! For you love the best seats in the synagogues and the greetings in the marketplaces. ⁴⁴Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don’t know it.” ⁴⁵One of the lawyers answered him, “Teacher, in saying this you insult us also.” ⁴⁶He said, “Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won’t even lift one finger to help carry those burdens. ⁴⁷Woe to you! For you build the tombs of the prophets, and your fathers killed them. ⁴⁸So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. ⁴⁹Therefore also the wisdom of God said, ‘I will send to them prophets and apostles; and some of them they will kill and persecute, ⁵⁰that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation, ⁵¹from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.’ Yes, I tell you, it will be required of this generation. ⁵²Woe to you lawyers! For you took away the key of knowledge. You didn’t enter in yourselves, and those who were entering in, you hindered.” ⁵³As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him, ⁵⁴lying in wait for him, and seeking to catch him in something he might say, that they might accuse him.

KJV · King James Version

¹And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. ²And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. ³Give us day by day our daily bread. ⁴And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. ⁵And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; ⁶For a friend of mine in his journey is come to me, and I have nothing to set before him? ⁷And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. ⁸I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. ⁹And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. ¹⁰For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. ¹¹If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? ¹²Or if he shall ask an egg, will he offer him a scorpion? ¹³If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? ¹⁴And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. ¹⁵But some of them said, He casteth out devils through Beelzebub the chief of the devils. ¹⁶And others, tempting him, sought of him a sign from heaven. ¹⁷But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. ¹⁸If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. ¹⁹And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. ²⁰But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. ²¹When a strong man armed keepeth his palace, his goods are in peace: ²²But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. ²³He that is not with me is against me: and he that gathereth not with me scattereth. ²⁴When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. ²⁵And when he cometh, he findeth it swept and garnished. ²⁶Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first. ²⁷And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. ²⁸But he said, Yea rather, blessed are they that hear the word of God, and keep it. ²⁹And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. ³⁰For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. ³¹The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. ³²The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. ³³No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. ³⁴The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. ³⁵Take heed therefore that the light which is in thee be not darkness. ³⁶If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. ³⁷And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. ³⁸And when the Pharisee saw it, he marvelled that he had not first washed before dinner. ³⁹And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. ⁴⁰Ye fools, did not he that made that which is without make that which is within also? ⁴¹But rather give alms of such things as ye have; and, behold, all things are clean unto you. ⁴²But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. ⁴³Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. ⁴⁴Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them. ⁴⁵Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. ⁴⁶And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. ⁴⁷Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. ⁴⁸Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. ⁴⁹Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: ⁵⁰That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; ⁵¹From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. ⁵²Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. ⁵³And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: ⁵⁴Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

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Diferencias que cambian el significado (117)

v2 [grammatical]: indicative versus subjunctive mood — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “may” (YLT)
v3 [lexical]: translation of 'epiousion' (daily/appointed/needed) — “daily” (WEB, KJV, ASV, WEBSTER, DRC) vs “appointed” (YLT) vs “needed” (DARBY)
v4 [lexical]: translation of 'eisenenkēs' (lead/bring) — “And lead us” (KJV, DARBY, WEBSTER, DRC) vs “Bring” (WEB, ASV) vs “mayest Thou” (YLT)
v5 [stylistic]: phrasing of the interrogative pronoun — “Which of” (WEB, KJV, ASV, WEBSTER, DRC) vs “Who” (YLT) vs “Who among” (DARBY)
v5 [grammatical]: future indicative versus conditional construction — “shall have” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “if you go to” (WEB)
v5 [lexical]: word choice for speaking/telling — “to” (ASV, DARBY, WEBSTER) vs “tell” (WEB) vs “say unto” (KJV) vs “may to” (YLT) vs “shall to” (DRC)
v5 [lexical]: translation of 'chrēson' (lend/let have) — “lend” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “let” (DARBY)
v6 [lexical]: translation of 'epeidē' (for/since/because/seeing) — “For” (WEB, KJV, ASV, WEBSTER) vs “seeing” (YLT) vs “since” (DARBY) vs “Because” (DRC)
v6 [grammatical]: phrasing of the negative relative clause — “nothing to” (WEB, KJV, ASV, DARBY, WEBSTER) vs “not what I shall” (YLT) vs “not what” (DRC)
v7 [grammatical]: future indicative versus subjunctive/conditional verb form — “shall answer and” (KJV, ASV, WEBSTER) vs “will” (WEB) vs “answering may” (YLT) vs “answering should” (DARBY) vs “should” (DRC)
v7 [lexical]: translation of 'ēdē' (now/already) and the perfect tense of 'shut' — “is now” (WEB, KJV, ASV, WEBSTER, DRC) vs “hath been” (YLT) vs “already” (DARBY)
v7 [grammatical]: presence and phrasing of the direct/indirect object — “thee” (KJV, ASV, WEBSTER, DRC) vs “it to you” (WEB) vs “to” (YLT) vs “it” (DARBY)
v8 [lexical]: (vv 8, 51) word choice for communicating/saying — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
v8 [lexical]: translation of 'ei kai' (although/even if/though) — “although” (WEB, DARBY, DRC) vs “Though” (KJV, ASV, WEBSTER) vs “even if” (YLT)
v8 [lexical]: translation of 'anaideian' (importunity/persistence/shamelessness) — “importunity” (KJV, ASV, WEBSTER, DRC) vs “persistence” (WEB) vs “having risen” (YLT) vs “shamelessness at any rate” (DARBY)
v8 [lexical]: translation of 'chrēzei' (needs/wants) — “needeth” (KJV, ASV, WEBSTER, DRC) vs “needs” (WEB) vs “doth need” (YLT) vs “wants” (DARBY)
v9 [lexical]: word choice for saying/telling — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
v9 [grammatical]: translation of present imperative indicating continuous action (ask/keep asking) — “Ask” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “keep asking” (WEB)
v9 [stylistic]: (vv 9, 18, 31, 32, 51) auxiliary verb choice (shall/will) — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
v9 [grammatical]: translation of present imperative indicating continuous action (seek/keep seeking) — “seek” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Keep seeking” (WEB)
v9 [stylistic]: phrasing of the future auxiliary and pronoun — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you will” (WEB) vs “you” (DRC)
v9 [grammatical]: translation of present imperative indicating continuous action (knock/keep knocking) — “knock” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Keep knocking” (WEB)
v9 [grammatical]: explicit versus implicit subject for 'opened' — “it shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB) vs “the door” (WEBSTER)
v10 [grammatical]: phrasing of the participle 'knocking' — “that knocketh it shall” (KJV, ASV, DRC) vs “who knocks will” (WEB) vs “who is knocking” (YLT) vs “knocks will” (DARBY) vs “the door” (WEBSTER)
v12 [grammatical]: tense/mood of the verb 'ask' — “shall ask” (KJV, ASV, DARBY, WEBSTER, DRC) vs “asks for” (WEB) vs “may” (YLT)
v12 [lexical]: translation of 'epidōsei' (give/offer/reach/present) — “will he offer” (KJV, WEBSTER) vs “won’t give” (WEB) vs “give” (ASV) vs “present to” (YLT) vs “shall give” (DARBY) vs “reach” (DRC)
v13 [stylistic]: phrasing of the consequential pronoun 'ye/you therefore/then' — “ye then” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “ye” (YLT) vs “therefore” (DARBY)
v13 [grammatical]: infinitive versus prepositional phrase — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “to be giving to” (YLT)
v13 [stylistic]: phrasing of 'how much more' — “will” (WEB, WEBSTER, DRC) vs “more shall your heavenly” (KJV, ASV) vs “the” (YLT) vs “rather the” (DARBY)
v13 [textual]: variant reading 'Holy' versus 'good' (hagios vs agathos) — “Holy” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “good” (DRC)
v13 [grammatical]: phrasing of the substantive participle 'those asking' — “them that ask” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “those asking” (YLT)
v14 [lexical]: translation of 'daimonion' and sentence structure — “demon” (WEB, YLT, DARBY, WEBSTER) vs “devil and it” (KJV) vs “demon that” (ASV) vs “the same” (DRC)
v14 [grammatical]: supplying the noun 'man' for the substantive adjective 'dumb/mute' — “man” (ASV, YLT) vs “spoke” (WEBSTER, DRC) vs “mute man spoke” (WEB) vs “dumb spake” (KJV) vs “man spoke” (DARBY)
v15 [stylistic]: phrasing of the partitive 'some of/certain of/from among' — “But some of” (WEB, KJV, ASV, WEBSTER, DRC) vs “and certain” (YLT) vs “from among” (DARBY)
v16 [lexical]: translation of 'ex' (from/out of) — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “out of” (YLT, DARBY)
v17 [lexical]: translation of 'eidōs' (knowing/seeing) — “knowing” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “seeing” (DRC)
v18 [lexical]: translation of 'satanas' (Satan/the Adversary) and phrasing of the passive — “is” (WEB, ASV, WEBSTER) vs “be divided” (KJV, DRC) vs “the Adversary” (YLT) vs “Satan is” (DARBY)
v18 [grammatical]: phrasing of 'hoti legete' (because you say / for you say) — “stand because ye” (KJV, ASV, WEBSTER) vs “For you” (WEB) vs “be made to for” (YLT) vs “subsist” (DARBY) vs “you” (DRC)
v19 [lexical]: translation of the conjunction 'de' (but/and/now) — “But” (WEB, YLT, DARBY) vs “And” (KJV, ASV, WEBSTER) vs “Now” (DRC)
v20 [grammatical]: phrasing of the instrumental dative 'finger of God' — “by” (ASV, YLT, DARBY, DRC) vs “I with the” (KJV, WEBSTER) vs “by God’s” (WEB)
v20 [lexical]: translation of 'ephthasen' (has come upon/to/unawares) — “upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “to” (WEB) vs “unawares” (YLT)
v22 [stylistic]: phrasing of the indefinite subject 'a stronger/someone stronger' — “when a” (KJV, ASV, WEBSTER) vs “the” (YLT, DARBY) vs “someone” (WEB) vs “if” (DRC)
v22 [grammatical]: tense/mood of the verb 'overcome' — “and overcome” (KJV, ASV, WEBSTER, DRC) vs “overcomes” (WEB, DARBY) vs “may” (YLT)
v22 [lexical]: translation of 'panoplian' (armor/whole armor/panoply) — “armour wherein” (KJV, DRC) vs “whole armor in which” (WEB) vs “whole armor” (ASV) vs “whole-armour” (YLT) vs “panoply in which” (DARBY) vs “armor in which” (WEBSTER)
v23 [stylistic]: (vv 23, 40) relative pronoun choice (that/who) — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB, YLT)
v23 [grammatical]: tense/aspect of the participle 'gathering' — “that gathereth not” (KJV, ASV, WEBSTER, DRC) vs “who doesn’t gather” (WEB) vs “who is gathering” (YLT) vs “gathers” (DARBY)
v23 [grammatical]: tense/aspect of the verb 'scatters' — “scattereth” (KJV, ASV, WEBSTER, DRC) vs “scatters” (WEB, DARBY) vs “doth scatter” (YLT)
v24 [lexical]: translation of 'dierchetai' (passes/walketh/goes) and pronoun gender (he/it) — “he walketh” (KJV, WEBSTER, DRC) vs “passes” (WEB) vs “passeth” (ASV) vs “it” (YLT) vs “goes” (DARBY)
v24 [lexical]: translation of 'hypostrepsō' (turn back/return) — “turn back to” (WEB, YLT) vs “to” (DARBY, WEBSTER) vs “return unto” (KJV) vs “turn back” (ASV) vs “into” (DRC)
v24 [stylistic]: phrasing of 'hothen' (whence/from which) — “whence” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “from which” (WEB)
v25 [lexical]: translation of 'kekosmēmenon' (garnished/adorned/put in order) — “garnished” (KJV, ASV, WEBSTER, DRC) vs “adorned” (YLT, DARBY) vs “put in order” (WEB)
v26 [stylistic]: phrasing of the verb 'goes' and pronoun presence — “goes” (WEB, DARBY) vs “goeth he” (KJV, ASV) vs “goeth” (WEBSTER, DRC) vs “doth it go” (YLT)
v26 [grammatical]: phrasing of 'paralambanei' (takes/takes to him/takes with) — “taketh to him” (KJV, ASV, WEBSTER) vs “takes” (WEB, DARBY) vs “take it” (YLT) vs “with” (DRC)
v26 [lexical]: translation of 'ponērotera' (more evil/wicked/worse) — “evil” (WEB, ASV, YLT) vs “more wicked” (KJV, WEBSTER, DRC) vs “worse” (DARBY)
v26 [grammatical]: participle versus finite verb structure for 'entering' — “they enter in and” (WEB, KJV, ASV, WEBSTER) vs “entering they” (DARBY, DRC) vs “having entered” (YLT)
v26 [lexical]: translation of 'ginetai... cheirona' (becomes worse/worst) — “becomes” (WEB, DARBY, DRC) vs “is worse” (KJV, WEBSTER) vs “becometh” (ASV) vs “becometh worst” (YLT)
v27 [grammatical]: translation of 'en tō legein' (as he spoke/in his saying/was speaking) — “said” (WEB, ASV) vs “as he spake” (KJV, DARBY) vs “in his saying” (YLT) vs “was speaking” (WEBSTER) vs “spoke” (DRC)
v27 [lexical]: translation of 'eparas... phōnēn ek tou ochlou' (lifted voice out of the crowd/multitude/company) — “out multitude” (WEB, ASV) vs “of the company lifted” (KJV, WEBSTER) vs “having” (YLT) vs “lifting” (DARBY) vs “from crowd lifting” (DRC)
v27 [lexical]: translation of 'ebastasen' (bare/bore/carried/borne) — “bare thee” (KJV, ASV) vs “bore” (WEBSTER, DRC) vs “bore you” (WEB) vs “carried” (YLT) vs “has borne” (DARBY)
v30 [grammatical]: translation of 'egeneto' (became/was) — “Jonah became” (WEB, ASV, YLT) vs “Jonas was” (KJV, DARBY, DRC) vs “Jonah” (WEBSTER)
v31 [lexical]: (vv 31, 32) translation of 'hoti' (for/because) — “for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “because” (YLT, DRC)
v31 [lexical]: translation of 'peratōn' (ends/utmost parts) — “ends” (WEB, ASV, YLT, DARBY, DRC) vs “utmost parts” (KJV, WEBSTER)
v31 [lexical]: (vv 31, 32) translation of the neuter 'pleion' (a greater/more/one greater) and 'idou' (behold/lo) — “behold a greater” (KJV, ASV, WEBSTER) vs “more” (DARBY, DRC) vs “one” (WEB) vs “lo” (YLT)
v32 [grammatical]: phrasing of the future verb 'rise up/stand' — “Nineveh stand” (ASV, YLT, DARBY) vs “Nineveh will stand” (WEB) vs “Nineve shall rise up” (KJV) vs “Nineveh” (WEBSTER) vs “Ninive” (DRC)
v32 [lexical]: translation of 'metenoēsan' (repented/reformed/did penance) — “repented” (WEB, KJV, ASV, DARBY, WEBSTER) vs “reformed” (YLT) vs “did penance” (DRC)
v33 [lexical]: translation of 'lychnon' (candle/lamp) and phrasing of the verb 'puts/sets' — “candle putteth” (KJV, WEBSTER) vs “lamp puts” (WEB) vs “lamp” (ASV) vs “lamp doth put” (YLT) vs “lamp sets” (DARBY) vs “and” (DRC)
v33 [lexical]: translation of 'kryptēn' (secret place/hidden place/cellar) — “a secret place neither” (KJV, WEBSTER) vs “nor” (YLT, DARBY) vs “cellar or” (WEB) vs “cellar” (ASV) vs “hidden nor” (DRC)
v33 [lexical]: translation of 'modion' (bushel/measure/basket/close vessel) — “a bushel” (KJV, DRC) vs “basket” (WEB) vs “the” (ASV) vs “the measure” (YLT) vs “the corn-measure” (DARBY) vs “close vessel” (WEBSTER)
v33 [lexical]: translation of 'lychnias' (candlestick/lamp-stand/stand) — “on a candlestick” (KJV, WEBSTER) vs “the lamp-stand” (YLT, DARBY) vs “stand” (WEB) vs “the stand” (ASV) vs “upon” (DRC)
v33 [grammatical]: translation of the participle 'eisporeuomenoi' (those who come in/enter) — “those who” (WEB) vs “they which come” (KJV) vs “enter” (ASV) vs “those coming” (YLT) vs “who enter” (DARBY) vs “who” (WEBSTER) vs “that” (DRC)
v34 [lexical]: translation of 'lychnos' (lamp/light) — “lamp” (WEB, ASV, YLT, DARBY) vs “light” (KJV, WEBSTER, DRC)
v34 [textual]: presence or absence of the possessive pronoun 'your' (σου) — “the” (WEB, KJV, YLT, DARBY, WEBSTER) vs “thy” (ASV, DRC)
v34 [stylistic]: phrasing of the possessive pronoun (the/thine/thy) — “the” (WEB, KJV, YLT, WEBSTER) vs “thine” (ASV, DARBY) vs “thy” (DRC)
v34 [lexical]: translation of 'haplous' (single/good/simple) — “is single thy” (KJV, ASV, WEBSTER) vs “good your” (WEB) vs “may be simple” (YLT) vs “simple” (DARBY) vs “be” (DRC)
v34 [lexical]: translation of 'skoteinon' (dark/darkened/full of darkness) — “is full of darkness” (WEB, KJV, ASV, WEBSTER) vs “darkened” (YLT) vs “dark” (DARBY) vs “will be darksome” (DRC)
v35 [lexical]: translation of 'skopei' (take heed/see/look) — “Take heed therefore that” (KJV, WEBSTER, DRC) vs “see whether” (WEB) vs “Look whether” (ASV) vs “then lest” (YLT) vs “See” (DARBY)
v35 [stylistic]: relative pronoun choice (which/that) — “which” (KJV, DARBY, WEBSTER, DRC) vs “that” (WEB, ASV, YLT)
v36 [stylistic]: phrasing of the consequential particle and pronoun — “thy” (KJV, WEBSTER) vs “therefore” (ASV, DARBY) vs “then” (YLT, DRC) vs “therefore your” (WEB)
v36 [grammatical]: phrasing of the negative 'mē echon meros ti' (having no part / not having any part) — “no” (WEB, KJV, ASV, WEBSTER, DRC) vs “any” (YLT, DARBY)
v36 [grammatical]: subject pronoun and phrasing of 'dark/darkened' — “dark the whole shall” (KJV, WEBSTER) vs “it” (ASV, DARBY) vs “it will” (WEB) vs “darkened” (YLT) vs “of darkness” (DRC)
v36 [lexical]: translation of 'phōteinon' (full of light/wholly light/lightened) — “wholly” (WEB, ASV) vs “full of light” (KJV, WEBSTER) vs “lightened” (YLT) vs “all” (DARBY) vs “lightsome and” (DRC)
v37 [grammatical]: translation of 'en tō lalēsai' (as he spake/was speaking/in his speaking) — “was speaking” (WEBSTER, DRC) vs “Now spoke” (WEB) vs “And as he spake” (KJV) vs “Now” (ASV) vs “in his speaking” (YLT) vs “But spoke” (DARBY)
v37 [lexical]: translation of 'erōta' (asked/besought/prayed) — “asked” (WEB, DARBY) vs “besought” (KJV, WEBSTER) vs “asketh” (ASV) vs “was asking” (YLT) vs “prayed” (DRC)
v37 [grammatical]: infinitive clause versus explicit conjunction and subjunctive (to / that he would) — “to” (WEB, KJV, ASV, WEBSTER) vs “that he would” (DARBY, DRC) vs “that he might” (YLT)
v38 [grammatical]: auxiliary verb for the action of washing — “had” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did” (YLT) vs “was” (DRC)
v39 [stylistic]: phrasing of the pronoun 'you/ye' — “do ye” (KJV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “the” (ASV, YLT)
v39 [lexical]: translation of 'pinakos' (platter/plate/dish) — “platter” (WEB, KJV, ASV, WEBSTER, DRC) vs “plate make clean” (YLT) vs “dish” (DARBY)
v39 [lexical]: translation of 'esōthen' (inward part/inside) — “inward part is” (WEB, KJV, ASV, YLT, WEBSTER) vs “parts are” (DARBY) vs “inside” (DRC)
v39 [lexical]: translation of 'harpagēs' (extortion/ravening/rapine/plunder) — “extortion” (WEB, ASV) vs “ravening” (KJV, WEBSTER) vs “rapine” (YLT, DRC) vs “plunder” (DARBY)
v39 [lexical]: translation of 'ponērias' (wickedness/iniquity) — “wickedness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “iniquity” (DRC)
v40 [lexical]: translation of 'aphrones' (fools/foolish ones/unthinking) — “Ye fools did not” (KJV, WEBSTER, DRC) vs “You foolish ones didn’t” (WEB) vs “foolish ones” (ASV) vs “unthinking” (YLT) vs “has” (DARBY)
v41 [grammatical]: verb tense 'are/will be' — “are” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will be” (WEB)
v42 [grammatical]: phrasing of the conjunction and pronoun (for you / because you) — “for ye tithe” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “because the” (YLT) vs “pay tithes of” (DARBY) vs “because you” (DRC)
v42 [grammatical]: tense/phrasing of the infinitive 'to have done/to do' — “have done” (KJV, ASV, DARBY, WEBSTER, DRC) vs “these” (WEB) vs “do” (YLT)
v43 [stylistic]: phrasing of the conjunction 'for/because' — “for ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “because” (YLT) vs “because you” (DRC)
v43 [lexical]: translation of 'prōtokathedrias' (uppermost/best/chief/first seats) — “uppermost seats” (KJV, WEBSTER, DRC) vs “best” (WEB) vs “chief” (ASV) vs “first” (YLT) vs “first seat” (DARBY)
v43 [lexical]: translation of 'aspasmous' (greetings/salutations) — “greetings” (KJV, WEBSTER) vs “the salutations” (ASV, YLT) vs “salutations” (DARBY, DRC) vs “the” (WEB)
v43 [lexical]: translation of 'agorais' (markets/marketplaces) — “marketplaces” (WEB, ASV) vs “markets” (KJV, WEBSTER) vs “market-places” (YLT, DARBY) vs “marketplace” (DRC)
v45 [lexical]: translation of 'Didaskale' (Teacher/Master) and phrasing — “Teacher in” (WEB, ASV, DARBY) vs “Master thus” (KJV, WEBSTER) vs “Teacher these things” (YLT) vs “in” (DRC)
v46 [stylistic]: placement of 'Woe to you' — “to” (WEB, DARBY, WEBSTER, DRC) vs “Woe unto” (KJV, ASV) vs “And to” (YLT)
v46 [lexical]: translation of 'dysbastakta' (grievous/heavy/difficult to carry) — “grievous to be borne” (KJV, ASV, YLT, WEBSTER) vs “that are difficult carry” (WEB) vs “heavy bear” (DARBY) vs “which they cannot bear” (DRC)
v47 [grammatical]: phrasing of 'hoti' (for/because/who) — “for ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “because” (YLT) vs “who” (DRC)
v47 [lexical]: translation of 'mnēmeia' (tombs/sepulchres/monuments) — “tombs” (WEB, ASV, YLT) vs “sepulchres” (KJV, DARBY) vs “sepulchers” (WEBSTER) vs “monuments” (DRC)
v47 [lexical]: translation of 'de' (and/but) — “and” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “but” (DARBY)
v48 [lexical]: translation of 'ergois' (works/deeds/doings) — “works” (WEB, ASV, YLT, DARBY) vs “deeds” (KJV, WEBSTER) vs “doings” (DRC)
v48 [stylistic]: pronoun choice (ye/you) or auxiliary inclusion — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “do” (YLT)
v48 [lexical]: translation of 'mnēmeia' (tombs/sepulchres) — “tombs” (WEB, ASV, YLT) vs “sepulchres” (KJV, DARBY, DRC) vs “sepulchers” (WEBSTER)
v49 [lexical]: translation of 'dia touto' (Therefore / For this reason) — “Therefore” (WEB, KJV, ASV, WEBSTER) vs “because of this” (YLT) vs “For this reason” (DARBY) vs “For this cause” (DRC)
v49 [grammatical]: tense/phrasing of 'apoktenousin' (will kill/slay) — “will kill” (WEB, DRC) vs “kill” (ASV, YLT) vs “them they shall slay” (KJV) vs “these they kill” (DARBY) vs “will” (WEBSTER)
v49 [lexical]: translation of 'ekdiōxousin' (persecute / drive out by persecution) — “persecute” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “drive out by persecution” (DARBY)
v51 [textual]: variant reading 'Zachariah who' versus 'who was slain' or relative pronoun usage — “who” (YLT, DARBY, WEBSTER) vs “Zachariah who” (WEB, ASV) vs “Zacharias which perished” (KJV) vs “who was slain” (DRC)
v51 [lexical]: translation of 'oikou' (temple/sanctuary/house) and 'nai' (verily/yes/yea) — “temple verily” (KJV, WEBSTER) vs “sanctuary Yes” (WEB) vs “sanctuary yea” (ASV) vs “house yes” (YLT) vs “house yea” (DARBY) vs “Yea” (DRC)
v52 [grammatical]: phrasing of the participle 'eiserchomenous' (entering in) — “them that were entering” (KJV, ASV, WEBSTER) vs “those who” (WEB, DARBY) vs “those coming” (YLT) vs “those” (DRC)
v52 [grammatical]: tense/auxiliary for 'ekōlysate' (hindered) — “ye hindered” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “did hinder” (YLT) vs “have” (DARBY) vs “you have” (DRC)
v53 [textual]: variant reading placing 'Pharisees' instead of 'scribes' (Vulgate textual tradition) — “scribes” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Pharisees” (DRC)
v53 [textual]: variant reading placing 'lawyers' instead of 'Pharisees' (Vulgate textual tradition) — “Pharisees” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “lawyers” (DRC)
v54 [lexical]: translation of 'enedreuontes' (laying wait / lying in wait / watching) — “Laying wait for” (KJV, ASV, YLT, WEBSTER) vs “lying in” (WEB, DRC) vs “watching” (DARBY)

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Texto fuente. Greek (TAGNT, public-domain critical text). Greek text provided (reflecting the Byzantine / Textus Receptus tradition)

Nombres divinos: Kyrios (Lord), Theos (God).

También consultado, pero no incluido en el consenso

Academic textual-historical analysis

In its immediate narrative context, Luke 11 is a collection of Jesus's teachings, controversies, and judgments. It opens with Jesus providing a model prayer to his disciples and using parables to encourage persistent petition to God, who is depicted as a generous father. The narrative then shifts to an exorcism, where Jesus defends his authority against accusations that he operates by Beelzebul, asserting instead that he acts by the 'finger of God' and describing the spiritual danger of an empty house. He subsequently pronounces the current generation evil for demanding a sign, offering only the sign of Jonah. The chapter concludes at a Pharisee's dinner table, where Jesus delivers a series of woes against the Pharisees and lawyers, condemning their focus on external purity and trivial regulations while neglecting justice and thereby inviting divine judgment.

Jewish interpretation

In the narrative, Jesus teaches his disciples a model prayer, defends his exorcisms against accusations of demonic collusion, and delivers severe woes against Pharisees and lawyers for prioritizing outward purity over inward justice (Luke 11:1-54). Because this text belongs to the New Testament, it is completely outside the Tanakh and holds no scriptural authority in Jewish tradition.

Latter-day Saint

In its narrative context, Jesus teaches his disciples the pattern of prayer and the necessity of persistence. He responds to accusations that he casts out demons by Beelzebub, warning of the danger of a spiritual vacuum when an unclean spirit departs. He then pronounces severe woes upon the Pharisees and lawyers for prioritizing outward ritual over inward purity and for withholding the true knowledge of God from the people.

Jehovah's Witnesses

In Luke 11, Jesus provides a model for prayer, beginning with the sanctification of the Father's name and the coming of his Kingdom, followed by requests for daily sustenance and forgiveness. He uses the illustration of a persistent friend to emphasize the need to ask continually, assuring his disciples that the Father will give holy spirit to those who ask. Jesus then defends his exorcisms against accusations that he uses the power of Beelzebul, asserting instead that he casts out demons by the 'finger of God.' He subsequently addresses the crowds seeking a sign, pointing only to the sign of Jonah, and concludes with a series of severe woes against the Pharisees and legal experts for their hypocrisy, focus on outward cleansing while neglecting justice, and their hoarding of the 'key of knowledge.'

Decisiones de traducción que tomó la NCB (44)

v1: taught — Preserves the cognate link with 'teach' earlier in the verse.
v2: the one in the heavens — Preserves the distinct definite article pattern and plural noun.
v2: Whenever you pray — Translates the subjunctive construction expressing repeated or indefinite occurrence.
v2: let your name be treated as holy — Conveys the passive imperative meaning in contemporary English without archaic terminology.
v2: Let your kingdom come — Resolves the dispute regarding pre-Pentecost dispensation by retaining the active petition for the kingdom's arrival as prescribed by the text.
v2: say — Translates the direct imperative which touches the dispute over liturgical forms versus a spontaneous directory for prayer.
v3: daily — Retains the widely accepted rendering of a difficult lexical item while remaining accessible.
v4: do not bring us — Accurately renders the active subjunctive with negative prohibition in modern phrasing.
v5: Which of you will have — Matches contemporary English usage for future questions.
v5: lend — Most direct translation of the aorist imperative requesting a temporary loan.
v6: since — Accurately connects the clauses causally in modern English.
v7: Do not cause me troubles — Preserves the underlying Greek plural for 'troubles'.
v8: shamelessness — Aligns with the cultural context of honor-saving obligation and academic consensus.
v8: having risen ... getting up — Captures the distinct Greek participle forms and their sequential narrative function alongside the noun shamelessness.
v9: keep asking ... keep seeking ... keep knocking — Reflects the ongoing aspect of the present imperatives.
v10: everyone asking ... the one seeking — Preserves the substantive participle structure with the definite article pattern.
v13: the Holy Spirit — Follows the overwhelming textual evidence and Lukan redactional emphasis.
v13: give the Holy Spirit to those asking him — Neutral rendering of the promise of the Spirit, touching on disputes regarding a distinct second empowerment versus a general covenantal provision.
v13: the Father from heaven — Preserves the number shift (singular father vs plural you) and prepositional phrase structure.
v14: casting out a demon, and it was mute — Modernizes terminology while avoiding unnecessary paraphrase.
v15: the ruler of the demons — Preserves the definite article pattern and literal meaning of 'archonti'.
v17: house upon house — Translates the preposition 'epi' literally to preserve the repetitive spatial metaphor.
v18: Because you say — Accurately renders the causal conjunction 'hoti' without archaic pronouns.
v19: But if I ... your sons — Highlights the chiastic contrast set up by the adversative 'de'.
v20: by the finger of God — Renders the instrumental dative idiomatically while maintaining word order.
v21: the strong man, fully armed, — Preserves the definite article identifying the archetypal figure.
v22: the stronger man ... panoply in which he had placed his trust — Retains the definite article and attempts to capture the alliterative resonance of the 'p' sounds.
v24: the unclean spirit ... it passes — Uses neuter pronoun matching the grammatical gender of pneuma.
v26: other spirits more evil — Consistently translates the ponēros root and highlights the escalating danger.
v27: the womb the one bearing you — Preserves the distinctive double article plus substantive participle construction.
v28: On the contrary, blessed — Accurately renders the strong corrective particle, touching the dispute over the veneration of Mary versus the primacy of hearing the Word.
v31: Queen of the South ... the men — Preserves the anarthrous (without article) versus arthrous (with article) distinction found in the source text.
v31: look — Updates archaic interjection per global rules.
v33: hidden place — Translates the root meaning cleanly without over-specifying architectural details.
v34: single — Maintains the traditional translation that contrasts with plural/divided focus, fitting the context of devotion.
v35: Watch — Conveys the continuous imperative instruction to be actively vigilant.
v38: washed — Prevents anachronistic reading of Christian sacrament into Jewish ritual purity context.
v39: the Lord — Distinct rendering for Kyrios per divine-name map.
v41: the things that are inside — Maintains the explicit inside/outside contrast established in preceding verses.
v44: the tombs the unseen — Preserves the repeated definite article pattern of the Greek syntax.
v46: load ... burdens ... burdens — Replicates the cognate pattern present in the Greek.
v51: the one perishing — Captures the substantive participle phrase literally.
v53: scribes and the Pharisees — Follows the Greek source text against the variant Latin reading.
v54: catch something out of his mouth — Translates the hunting metaphor idiomatically.

Límites que vale la pena conocer

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Ver el proceso completo paso a paso → · Generado por IA el Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)